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QU.C112CE12,11W

SENIOR DIVISION

Fourth Quarter, 1930

The Epistle to the

ROMANS

Thirteenth Sabbath Offering, December 27, 1930

INDIAN WORK, SOUTH AMERICA

Entered as second-class matter Oct. 13, 1904, at the Post Office in

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STUDIES

ROMANS

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The Epistle to the Romans

Introductory Note

The epistle of Paul to the Romarl is placed first among his writings,

perhaps because of its great doctrinal importance. It probably was

written in Corinth in the spring of A. D. 57 or 58. It is one of the most

systematic and comprehensive of religious treatises, and withal a mighty

appeal. It sets forth man's sinful and lost condition, whatever his race

or pretension, his hopelessness without God, and God's mercy in justifi-

cation through Christ Jesus. It shows how God can be just, and yet

justify the believing sinner, not that he may continue in sin, but that he

may develop a sinless, Christian character. While a profound book, it

is not difficult for the heart of faith to apprehend.

Study the book, its chapters, its sections, its verses, its clauses, its

phrases, its words. Do not hurry. Do not seek to give a whole verse for

an answer to a question when a word will suffice. Use only that part of

the scripture necessary to answer the question. Get all you can out of

the words of life. Review often. Remember the "therefores" and "where-

fores;" and find the reasons for their use. May the study of this wonder-

ful epistle bring the multiplied blessings of faith to all.

Lesson 1—October 4, 1930

SERVANTS OF THE SON

LESSON SCRIPTURE: Romans 1:1-7.

The Lesson

i. What epistle is the basis of our study? By whom was it written?

Where and when was it written? To whom is it addressed? For what

purpose was it written? Rom. 1:1, 7.

NOTE.—Paul, the former Saul of Tarsus, is the author of the epistle

to the Romans. It is quite generally agreed that it was written from

Corinth, in A. D. 57 or 58, when the apostle was about to go up to Jeru-

salem to minister to the saints. "In a room in the house of Gaius, a

wealthy Corinthian Christian, Paul the apostle, having at his side his

amanuensis Tertius, addresses himself to write to the converts of the

mission at Rome."—"The Expositor's Bible," p. 1.

Conybeare and Howson say: "The date of this epistle is very prop-

erly fixed by the following statements contained in it:

"(1)

St. Paul 'fad never yet been to Rome (chap. 1:11, 13, 15).

"(2)

He was intending to go to Rome, after first visiting Jerusalem

(chap. 15:23-28). This was exactly his purpose during his three months'

residence at Corinth. (See Acts 19:21.)

"(3)

He was going to bear a collection of alms from Macedonia

and Achaia to Jerusalem (chap. 15:26, 31). This he did carry from

Corinth to Jerusalem at the close of his three months' visit. (See Acts

24:17.)

[ 3 ]

"(4) When he wrote the epistle, Timotheus, Sosipater,- Gaius, and

Erastus were with him (chap. 16:21, 23) ; of these, the first three are

expressly mentioned in the Acts as having been with him at Corinth

during the three months' visit (see Acts 20:4) ; and the last, Erastus,

was himself a Corinthian, and had been sent shortly before from Ephesus

(Acts 19:22) with Timotheus on the way to Corinth. (Compare 1 Cor.

16:10, 11.)"—"Life and Epistles of St. Paul," People's Edition, pp.

544, 545.

The object of the epistle is to teach the meaning of salvation through

the gospel of Jesus Christ in all its fullness.

What does Paul declare himself to be? Verse 1, first phrase.

NoTE.—Read the special call given to the apostle by the Lord in

person. Acts 9:1-20; 26:12-19.

"A servant." God calls His children sons, daughters, saints, friends;

but the devoted saint of God finds joy in calling himself "a servant,"

literally, a bond servant, a bought slave, purchased by the blood of

Christ, and bound to Him by Spirit-born love.

What was he called to be? Verse 1, second phrase.

NOTE.—"Called to be an apostle." The word "apostle" means one

who is sent. It is a title that our Lord gave to each of the twelve, and

on the failure of Judas Iscariot, to Matthias, who was chosen and num-

bered with the eleven. But it is a mistake to suppose that apostleship

was confined to the twelve, or that Paul was one of the twelve. The

twelve were sent to Israel. Paul was an apostle—one authoritatively

sent, a messenger—to the Gentiles. Barnabas, Epaphroditus, Timothy,

and Silvanus are called apostles also. The first twelve apostles, bearing

witness that Jesus was the living Christ, must, as a necessary qualifica-

tion, have seen the Lord, and Paul refers to his experience to show that

he was not behind the other apostles in this respect. (1 Cor. 9:1; 15:8.)

But that this is not necessary to apostleship is shown (1) in the calling

of Barnabas and others, and (2) in the fact that the gift of apostleship

is to be in the church to the end. "The Greek," says Vincent, "indicates

that the writer was actually in the apostolate—a called apostle."

Unto what was he separated? Verse 1.

NoTa.—"Separated unto." "Separated unto" also implies separated

from, a distinct marking off, a cleavage from the mass. So Paul and

Barnabas were separated unto God's work (Acts 13 :2), and Paul was

set apart for his work from his birth (Gal. 1:15, 16). So God calls every

one to some work, and separates him to that in His own good time if he

is but submitted to His will.

How and when had the gospel been promisli Verse 2.

Concerning whom is the gospel? Verse 3, first part.

Of what seed was Christ born? Verse 3, last part.

NOTE.—"Of the seed of David." Christ was, therefore, of the royal

line through His mother. But He was more than this; He was the same

flesh as the seed of David, in and through which for generations had

flowed the blood of sinful humanity—Solomon, and Rehoboam, and Ahaz,

and Manasseh, and Amon, and Jeconiah, and others. The Son of God took

this same flesh in order that He might meet temptation for us, and over-

come with divine power every trial we must meet. Christ is our Brother

in the flesh, our Saviour from sin.

What was He declared to be? Verse 4, first part.

NOTE.—"Declared to be." Jesus was the Son of God before He was

born of the Virgin Mary. He was the only-begotten Son of God from

the days of eternity. When on earth He was Divinity incarnate, clothed

in human flesh with all its weaknesses. To the unbeliever, He was only

a man. Selfish hearts could not read His motives; sin-blinded souls could

not see His divinity of character. Yet it was there, though the world—

nay, His own people—knew it not, and crucified Him. But His resurrec-

tion from the dead declared His holiness, His power over sin, His do-

minion over death, His divinity. Acts 2:24.

According to and by what was Jesus declared to be the Son of

God? Verse 4, last part.

NoTE.—"The Spirit of holiness." The Spirit of God moved upon the

fele of the waters when the world was created. In Christ "the Spirit is

life because of righteousness;" and if His Spirit dwell in us, there will

be manifest in us the same fruits as were witnessed in the life of Jesus.

Rom. 8:10, 11.

10.

What had Paul received through this Son? Verse 5, first part.

11.

For what purpose was this grace received? Verse 5, last part.

NOTE.—"For obedience to the faith." Or, as given in the Revised

Version, "unto obedience of faith." "Obedience of faith is the obedience

which characterizes and proceeds from faith."—Vincent.

12.

What part haVe those addressed in this gospel? Verse 6.

NoTE.—"What is 'called'? Compare the places where the word is used

—or where its kindred words are used—in the Epistles, and you will find

a certain holy speciality of meaning. 'Invited' is no adequate para-

phrase. The 'called' man is the man who has been invited and has come;

who has obeyed the eternal welcome ; to whom the voice of the Lord has

been effectual."—"The Expositor's Bible," pp. 19, 20.

13.

To whom is the epistle addressed? Verse 7, first part.

NoTE.—"Called to be saints." The word "saints" does not necessarily

imply persons already perfect. "The term 'hagioi,' saints, is applied to

Christians in three senses in the New Testament. 1, As members of a

visible and local community (Acts 9:32, 41; 26:10) ; 2, as members of

a spiritual community (1 Cor. 1:2; Col. 3:12) ; 3, as individually holy

(Eph. 1 :18 ; Col. 1:12; Apoc. 13 :10)."—"Word Studies," Vincent. The

saints are those who are separated from the world, and set apart to God

and His service. As we are called to be saints, the lessons of this epistle

are for us.

14.

What blessed benediction is pronounced upon the saints? Verse

7, last part.

Nomz.—"Grace," God's unmerited favor; "peace," God's proclama-

[

tion to us as rebels. His thoughts toward us are thoughts of mercy and

peace. Jer. 29:11.

Supplementary Questions for Home Study

What is the first intimation we have in the Bible of the "glad ti-

dings"?

How did the angels express this good news at the Saviour's birth?

Where, and why, is it called "the everlasting gospel"?

What glad thought do you get from the gospel?

Lesson 2--October 11, 1930

NOT ASHAMED OF THE GOSPEL

LESSON SCRIPTURE: Romans 1:8-17.

The Lesson

Through whom, and for what, did Paul thank God? Rom. 1:8.

NOTE.—"I thank God." Paul carried a burden for souls. He was not

among those who could preach a sermon and then lightly leave it and the

people with the Lord. He not only longed for the conversion of souls, but

for their growth and progress as well. For this he labored night and

day, that he might present every man perfect in Christ Jesus. Acts

20:19, 20, 26, 27, 31. He rejoiced, therefore, in the prosperity of the

church in wicked, idolatrous Rome.

How was Paul's interest in the believers manifested? Verse 9.

What personal wish did he express? Verse 10.

Why did he desire to be with them? Verse 11.

NOTE.—"Some spiritual gift." God sometimes imparted spiritual

gifts through His ministers, not to satisfy ambition or to glorify man,

but to establish the receiver in the faith. (See Acts 8:17; 19:6; 1 for.

1 :6-8.)

How did he say both parties would be affected by this spiritual

bestowment? Verse 12.

NOTE.—"Comforted." It has been suggested that while Paul had not

seen Rome, he had met many of the disciples who had been there. This

is indicated by the names mentioned in chapter 16. In fact, it is quite

probable that many members of the congregation in Rome had been con-

verted through the labors of Paul in other places, and had been brought

together by a common faith, as is often the case in large, central cities.

He would not have them think his previous statement was a reflection

upon them, but that the impartation of the gift would be a comfort

to both.

What was Paul's purpose in desiring to see them? Why had he

not seen them before? Verse 13.

[ 6 ]

NOTE.—"The work of the apostles of Christ was to educate and train

men and women to publish the good tidings of a crucified and risen

Saviour. Every soul converted to the gospel felt under solemn obliga-

tion to the Lord Jesus, to teach others the way of salvation. This is the

spirit that should animate us."—"Gospel Workers," p. 375, ed. 1892.

To whom did he count himself debtor? Why? Verse 14.

NOTE.—"Debtor." Paul was "sold under sin," a bond slave, power-

less to help or save himself. The Lord Jesus bought him, redeemed him,

purchased him, with His own precious blood. Paul belonged to Christ.

But Christ died for all, and made a way whereby all might be saved.

Therefore Paul, the purchased, became debtor to do the work of Christ

to the fullest extent of his ability and power. Being through Christ

debtor to all, Paul was as ready to preach the gospel in Rome as in

Jerusalem.

"We owe a great debt, and it is long overdue! 'I am debtor both to

the Greeks, and to the barbarians,' said Paul. What had he received of

them I—Absolutely nothing. But he had what they needed and must

have, and he had met that need. We have in our hand a pardon for a man

condemned, and we are his debtor until we put it in his hand. It was for

this purpose that we received it, and with it went the message, Go quick

anywhere!"—"Pastoral and Personal Evangelism," p. 52.

What did Paul say he was willing to do to discharge this debt?

Verse 15.

NOTE.—The key word of the book of Romans is "righteousness." Ro-

mans 1:17. "Paul was peculiarly fitted for a great work among the

Gentile nations, being by birth a Hebrew, by citizenship a Roman, by

culture a Greek. He was divinely chosen to lay the foundations on which

rests the whole scheme of salvation. Righteousness or justification is his

theme. God's law is the only standard; God's righteousness the only

righteousness: by sin we have incurred condemnation; by faith we

re-

ceive justification. All have sinned and come short; but the righteous-

ness of God by faith in Christ, becomes the righteousness of the believer."

—"Handbook for Bible Students," p. 43.

Why was he ready to preach the gospel? Verse 16, first part:

NOTE.—"Not ashamed." Many things human beings should be

ashamed of, but are not. Drinking, smoking, profanity, filthiness, gossip,

talebearing, broken promises, falsehood, ill feelings toward others, mal-

ice, envy, folly, and a multitude of other sins, are things of which gospel-

enlightened, judgment-bound people ought to be ashamed. Of the oppo-

site of these one ought never to be ashamed. No one should be ashamed

of being honest, upright, clean, sober, temperate, and true. But it is just

such a character as this that the gospel will develop. Why should one

be ashamed of the gospel?

10.

What is the gospel? Verse 16, second part.

NomE.—"The gospel." The word "gospel" means "good tidings." So

the angel calls it in Luke 2:10. (See also Isa. 52:7.) God designed that

His message of salvation should ever be "good tidings" to those in sin,

in helplessness, and in the shadow of death. The powerlessness of men

( 7 I

to help themselves was seen in the wickedness of the world in the

apostle's day, and is set forth in this book. The gospel came with good

tidings of available power, even the power of God. The whole material

universe is a witness to this power. "The heavens declare the glory of

God; and the firmament showeth His handiwork." Ps. 19:1. The mov-

ing of the stars in their sublime courses is a manifestation of God's

power. "For that He is strong in power; not one faileth." Isa. 40:26.

The gospel of God is the good tidings to every soul that this same power

is pledged to the salvation of the sinful, the hopeless,

the helpless.

11. To how many is the gospel revealed as the power of God? Verse

16, last part.

NOTE.—"To every one that believeth." There is no exception to this.

All may be recipients of God's power, if they will but believe His word

and submit to His will.

42. What needful thing is revealed in the gospel? Verse 17, first

clause.

13.

Through what is it revealed? Verse 17, second part.

NoTE.—"From faith to faith." Faith is more than mere belief or

assent to a statement. Faith accepts God's forgiveness, or God's cover-

ing righteousness, for all past sins. We are justified by faith only. And

\ the faith that accepts this renounces sin and accepts the power of the

life of God for holy living, and a new heart which that life creates. The

old life of the believer is changed for the life of Christ, and the Father

accepts this life as the righteousness of the Divine.

14.

What quotation from one of the prophets is cited to prove this?

Verse 17, last part.

NOTE.—"An

indulgence had been promised by the pope to all who

should ascend upon their knees 'Pilate's staircase,' said to have been

descended by our Saviour on leaving the Roman judgment hall, and to

have been miraculously conveyed from Jerusalem to Rome. Luther was

one day devoutly climbing these steps, when suddenly a voice like thun-

der seemed to say to him, 'The just shall live by faith.' He sprung to his

feet, and hastened from the place, in shame and horror. That text never

lost its power upon his soul. From that time he saw more clearly than

ever before the fallacy of trusting to human works for salvation, and

the necessity of constant faith in the merits of Christ. His eyes had

been opened, and were never again to be closed, to the delusions of the

papacy."—"The Great Controversy," p. 125.

Supplementary Questions for Home Study

How did Paul regard the souls for whom he labored?

What is the condition of all men in the world without Christ?

In whom only is freedom found?

Where is the first promise in the Bible concerning the gospel,

'To how many is the gospel available? What alone hinders it?

]

'Lesson 3—October 18, 1930

RESULTS OF REJECTING THE GOSPEL

LESSON SCRIPTURE: Romans 1:18-27.

The Lesson

Against what is the wrath of God revealed? Rom. 1:18, first part.

NOTE.—The characteristic feature and the real content of the gospel

are clearly defined in verses sixteen and seventeen considered in the last

lesson. The connection between these verses and the eighteenth verse is

very close. The need of the revelation of the gospel of God's righteous-

ness is emphasized by the fact that God's wrath is revealed against all

unrighteousness. Unless there is some way of escape from this wrath,

the whole race is doomed, since "there is none righteous, no, not one."

The righteousness of God is a gift to faith. That righteousness is per-

sonalized in His Son; to believe on the Son is to receive Him; and thus

to receive Him by faith is to receive the righteousness of the gospel, and

so to escape the wrath to come. It is instructive to note that the teaching

of righteousness by faith, which we have been told is the threefold mes-

sage "in verity," is here set forth as the fundamental truth of the gospel,

the only effective remedy for the wrath of God.

What is the attitude of all such to the truth? Verse 18, last clause.

NOTE.—"Hold the truth in unrighteousness." Not to hold the truth

in the sense of possessing it, for no man really poisesses the truth who

is unrighteous. The American Revised Version gives the rendering thus,

"hinder," that is, to repress the truth. They do not receive the truth into

their lives, and by the false profession, often hinder it from reaching

other lives.

What is manifest to them? How? Verse 19.

NOTE.—"Manifest." God's power and influence are manifest in men,

in conscience, in judgment, in reason, in love, in a desire after holiness.

His wisdom and power are manifest unto men in sun and stars, in wood

and field, in sea and land, in rock and plain, in all His works. And the

manifestation of His invisible power in things visible enables thought-

ful men to grasp the love, righteousness, and life of God.

By what are the invisible things of God perceived? From what

time? What are these invisible things? Verse 20, first part.

NOTE.—"Invisible things." There is always enough light and truth

for one step more. All the visible things of God that are manifest to us

argue the invisible perfection of God, which we cannot see, even His

eternal power to save, His divine, everlasting love.

How have these manifestations of God's power left men? Verse

20, last clause.

Notwithstanding all the revelations of God in creation, what did

many who knew God fail to do? Verse 21, first part.

NOTE.—The apostle here indicates that those of whom he speaks have

once had the privilege of knowing God. These have chosen to follow their

]

own ways, glorying in their own accomplishments, and, engrossed in self-

seeking, they have lost sight of their Creator. How true is this picture

of the great majority in every age! In our own time, as in the past, many

who have enjoyed an experience in the things of God, who have even

taught others how to find Him, lose sight of Him through pride, through

vain imaginations, till, in place of humbly acknowledging the source of

all their strength, they choose the phantom of personal vanity to the loss

of all touch with God.

'What came to those who, after the fall, chose their own rather

than God's way? Verse 21, last part.



•

NomE.—"Heart was darkened." Darkness does not come from God.

"God is light, and in Him is no darkness at all." Our path becomes dark-

ened when we turn from the light and interpose our own shadow between

our pathway and God. Those who knew God might have retained Him

in their hearts, and glorified Him. But, instead, by taking glory to them-

selves, they shut away God's glory, and their foolish hearts were dark-

ened. "He that walketh in darkness knoweth not whither he goeth."

What further statement is made concerning the result of not

glorifying God? Verse 22. (Compare 1 Cor. 1:20-25.)

How far did their blindness and unbelief lead them? Verse 23.

NomE.—"When Christ sent forth the disciples with the gospel mes-

sage, faith in God and His word had well-nigh departed from the world.

. . . Satanic agencies took possession of men. The bodies of humai

beings, made for the dwelling place of God, became the habitation of

demons. . . . The very stamp of demons was impressed upon the coun-

tenances of men. . . . What is the condition in the world to-day . . .

The corruption that prevails, it is beyond the power of the human pen

to describe. . . . Every day brings its heart-sickening record of violence

and lawlessness, of indifference to human suffering, of brutal, fiendish

destruction of human life. . . . Everywhere there are hearts crying out

for something which they have not. They long for a power that will give

them mastery over sin, a power that will deliver them froth the bondage

of evil. . . . The world needs to-day what it needed nineteen hundred

years ago,—a revelation of Christ. A great work of reform is demanded,

and it is only through the grace of Christ that the work of restoration,

physical, mental, and spiritual, can be accomplished."—"The Ministry

of Healing," pp. 142, 143.

10.

To what did God give them up? Verse 24.

NOTE.—"Gave them up." When men will not have God, He permits

them to have their own way; He leaves them to the power and fruitage

of the sin they have chosen.

11.

What did they finally do? What did they worship? Verse 25.

NOTE.—"Changed the truth." The Revised Version reads, "For that

they exchanged the truth of God for a lie." Instead of "changed," Godet

gives "travestied." Conybeare and Howson say, "This is nearly a quo-

tation from Psalm 106 :20 (Septuagint) ; the phrase used there and here

meaning to forsake one thing for another, to change one thing against

[ 10 ]

another." They utterly perverted the truth of God to degrading, debas-

ing lies. They travestied His truth, and turned from His infinite per-

fection to the worship of the lowest and basest. Their gods were their

passions personified. They "passed by" the Creator. The Revised Ver-

sion reads that they "worshiped and served the creature rather than the

Creator." They deliberately chose sin instead of God.

12. When they turned away from God the Creator, to what did He

give them up? Verses 26, 27.

NOTE.—"Gave them up." The expressions in these verses are terrible

in their intensity, and ought to help us to see what it means to cast off

God. Paul's reserve in writing of these things is in strong contrast with

the freedom of pagan writers. (See Eph. 5:12.)

Supplementary Questions for Home Study

What is the difference between "holding the truth" and "holding

down the truth"I Who causes the greater harm, the open sinner or the

professing hypocrite/

What do the heavens declare of God/ Ps. 19:1; Isa. 40:26.

In order to retain the light that comes to us, what must we do/

John 12:35.

When men prefer their own opinions and conceptions rather than the

statement of God, what do they do/ Rom. 1:25.

Lesson 4—October 25, 1930

THE REPROBATE MIND

LESSON SCRIPTURE: Romans 1:28 to 2:5.

The Lesson

• When men refused to have God in their knowledge, to what did

God give them up? Rom. 1:28, first part.

NOTE.—"Gave them up," not "over." This is the third time this ex-

pression has appeared in this chapter; more literally, God surrendered

them. He held them as long as love could hold, and they would not. The

reprobate mind is the last stage of evil. But it was their own choosing.

To what would this reprobate mind inevitably lead? Verse 28,

last part.

NOTE.—"To do those things." Every kind of mind bears its fruitage.

The reprobate mind leads inevitably to the doing of those things which

are "not fitting." A. R. V.

What are some of the sins of the reprobate mind? Verse 29.

NOTE.—"Filled with all unrighteousness." The list of sins that are

given are manifestations of unrighteousness. Study them; they may not

belong to the heathen world alone.

[11

]

"Fornication," transgression of the seventh commandment, which

may be in cherished thought.

"Wickedness," evil practices; crime in general.

"Covetousness," greed, "the sinful desire which goes out after things

of time and sense of every form and kind."

"Maliciousness," baseness, badness, malice, ill will, a disposition to

do evil.

"Full of envy," filled with ill feeling toward those who seem better

circumstanced than ourselves.

"Murder," hatred cherished in the heart that leads to murder.

"Debate," "to beat down," strife.

"Deceit," living a lie.

"Malignity," a malicious, actively hating disposition.

"Whisperers," those who make trouble (Prow. 16:28), tattlers, tale-

bearers. .

What further sins are named in the next verse? Verse 30.

NovE.—"Backbiters," detractors of character, those who say evil

things against the person not present.

"Haters of God," not only feeling, but showing hatred, hating God

because of His character.

"Despiteful," insolent, arrogant.

"Proud," inordinate self-esteem, undue sense of superiority.

"Boasters," vain boasting of shallow things, "swaggerers."

"Inventors of evil things," "inventors of vices" (Rotherham); new

ways of sinning.

"Disobedient to parents," the beginning of a life of disobedience.

What sins are next mentioned? How many are named in all?

Verse 31.

NOTE.—"Without understanding." God gave them up to such a con-

dition, the fruitage of their own choice.

"Covenant breakers," those who will not keep their word. Failure to

keep one's word is a marked feature in the commercial, political, and

social worlds.

"Without natural affection," no true love for one's own kin, affection

perverted by lust and selfishness.

"Implacable," stubborn in enmity, that which will not be reconciled.

"Unmerciful," cruel, inhuman.

What an awful list of sins,—twenty-two in number! They are de-

scriptive of the heathen world to-day. But are they found there only?

What similar list is given elsewhere? When and to whom do they

especially apply? 2 Tim. 3:1-5.

NOTE.—This list of sins is here applied to the professed children of

God in the last days. These sins are but the product of the natural,

unregenerate heart, and can be restrained only by the power of God.

The gospel is the only remedy for this condition.

Of what were the more enlightened also guilty? Rom. 1:32.

NOTE.—"They which commit such things." Rotherham renders this

verse: "Who, indeed, having acknowledged the righteous sentence of

God, that they who do such things as these do practice are woithy of

[ 12 3

death, not only the same things are doing, but are even delighting to-

gether with them who are practicing them."

Some may think that verses 24-32 should have no part in a Sabbath

school lesson; but God gave them in all their wretched, awful climaxes,

that with unutterable loathing we might turn from the seed sowing of

their bOndage to the freedom of Christ.

What, then, is said of those who, while themselves living in sin,

condemn others? Rom. 2:1.

What instruction has Jesus given concerning this question? Matt.

7:1, 2; Luke 6:37, 38.

10.

Of what may the wicked be assured? Rom. 2:2.

11.

What is said concerning the one who condemns things in others,

which he himself commits? Verse 3.

NOTE.—"Earnest workers have no time to dwell upon the defects of

others. They behold the Saviour, and by beholding become changed into

His likeness. He is the One whose example we are to follow in our char-

acter building. In His life upon the earth He plainly revealed the divine

nature. We should strive to be perfect in our sphere, As He was perfect

in His sphere. No longer are the members of the church to remain un-

concerned in regard to the formation of right characters. Placing them-

selves under the molding influence of the Holy Spirit, they are to form

characters that are a reflection of the divine character."—"Testimonies,"

Vol. 8, p. 86.

12.

What searching question does the apostle press home? Verse 4,

first part.

NOTE.—The apostle Paul frequently uses in his epistles the word

"riches" in describing divine goodness and forbearance to usward. Men

are quick to appreciate that which they recognize as material riches, and

strive to the death to secure them. The riches of grace, of infinitely

greater worth, are overlooked or regarded with indifference.

13.

What did they need to learn concerning the purpose of God's

goodness? Verse 4, last clause.

NoTE.—"It is the assurance of God's love that constrains the sinner

to return to God. 'The goodness of God leadeth thee to repentance.' A

golden chain, the mercy and compassion of divine love, is passed around

every imperiled soul. The Lord declares, have loved thee with an ever-

lasting love; therefore with loving-kindness have I drawn thee.'"—

"Christ's Object Lessons," p. 202.

14.

What were such transgressors treasuring up? Verse 5.

NOTE.—The following comment makes the lesson practical: "Those

who are most guilty of wrong are the first to see wrong; therefore let

every church member see to it that his own heart is pure before God, that

his name is not only written on the church books, but registered in the

Lamb's book of life. Then he will not be a judge of his brethren, he will

not be a despiser of those whom he considers defective."—Mrs. E. G.

White, in "Review and Herald," 1893.

[ 13 ]

Supplementary Questions for Home Study

Does the mere profession of godliness change the heart?

What else is necessary besides a "form of godliness" in order to be

a true Christian?

In whose place does that man put himself who assumes to judge

others

Lesson 5—November 1, 1930

CONDEMNATION

LESSON SCRIPTURE: Romans 2:6-16.

The Lesson

What did God do in the judgment? Rom. 2:6.

NoTE.—The thought of our individual responsibility to God should

ever be

kept in

mind. We are prone to justify our own misdeeds by

pointing to others who are guilty of the same wrongs. The godly char-

acter of our most intimate associates, even though they be the best loved

of our own househikds, will not save us. In the judgment hour, the deeds

of others will neither excuse nor recommend us. Each person must an-

swer for himself.

To whom will He render eternal life? Verse 7.

NOTE.—In

speaking of the necessity of "patient continuance" in the

Christian race, F. B. Meyer sounds a note of courage and helpfulness:

"There will, of course, be difficulties in all our lives to impede our heaven-

ward progress; difficulties from the opposition of our foes; difficulties

from within our own hearts. We shall need patience and long forbear-

ance as we tread our appointed track. But there are two sources of

comfort open to us.

"Let us remember that the course is set before us by our heavenly

Father, who therefore knows all its roughness and straitness, and will

make all grace abound toward us, sufficient for our need. To do His will

is rest and heaven.

"Let us 'look off unto Jesus.' Away from past failure and success;

away from human applause and blame; away from the gold pieces scat-

tered on the path, and the flowers that line either side. Do not look now

and again, but acquire the habit of looking always, so that it shall be-

come natural to look up from every piece of daily work, from every

room, however small, from every street, however crowded, to His dear,

calm, sweet face. . .

"Above all, remember that where you tread there your Lord once

trod, combating your difficulties and sorrows, though without sin; . .

keep your eye fixed, then, on Him as He stands to welcome and reward

you; and struggle through all, animated by His smile, and attracted to

His side, and you will find weights and unbelief dropping off almost in-

sensibly and of themselves."—"The Way Into the Holiest," pp. 212, 213.

To whom will He render "indignation and wrath, tribulation and

[ 14 I

anguish"? What awaits those who -continue in sin? How impartially

will God deal? Verses 8, 9.

NOTE.—"To them." Two classes of persons are in the world. One

class is composed of those who by patient continuance in well-doing are

seeking God's glory and honor, and the immortality, or incorruption,

which He only can give. To all such He will give eternal life. God does

this now in answer to faith. (See John 3:16; 1 John 5:11, 12.) In the

great day of final reward He will give the believers eternal life abso-

lutely forevermore, and make their frail bodies immortal. To the other

class who have been contentious and disobedient He will render the

fruitage of their doings. To them belong "indignation and wrath, tribu-

lation and anguish." It is at awful cost that men identify themselves

with sin.

To whom will God give "glory, honor, and peace"? Verse 10.

NOTE.—God reigns here and now in the hearts of His true followers.

This is His kingdom of grace. In those Who love Him and are surren-

dered to Him, He works the miracles of His grace. In them He mani-

fests the glory of His character; them He honors with His Holy Spirit;

to them He gives the peace which passes understanding. But soon His

kingdom of glory is to be established in the earth; and in the glad day

when God shall wipe away all tears, when there shall be no more death,

neither sorrow nor crying, when the lion and the lamb shall dwell to-

gether, when wars shall cease throughout the earth—in that glad day,

under the benign reign of the Prince of Peace, then crowned King

of kings, there will indeed be peace in all its fullness, peace that will

endure to all eternity. In that day Christ Jesus will receive honor above

every name that is named, and will sit upon the throne of His glory. And

He has promised to share both His honor and His glory with every soul

who, in His name and in His strength, overcomes the wicked one. Even

the throne of God itself is not too high an honor to be bestowed upon

His followers; and to this supreme honor Christ will lift His saints, not

because they are worthy of it, but because He loves them with a love that

passes all understanding and comprehension. To all this the apostle-

Paul calls our attention in his brief statement that God will render

"glory, honor, and peace, to every man that worketh good, to the Jew

first, and also to the Gentile."

What may always be said of God's impartial dealing toward men?

Verse 11.

NOTE.—By this is no doubt meant the act of showing special favor

to one on account of wealth, social standing, personal friendship, or

partiality arising from any cause.

"The Jews supposed that they were peculiarly favored by God, and

that salvation was not extended to other nations, and that the fact of

being a Jew entitled them to this favor."—Barnes.

The partiality, which men show, is illustrated in James 2:2-4.

What awaits those who have sinned without the light of God's

law? Verse 12, first part.

NOTE.—"Without law." Every responsible human being has some

consciousness of wrong. If followed, it will lead to clearer light. If

turned from, it will lead to greater darkness. God watches over those

whose heart (not wisdom) is perfect toward Him. (2 Chron. 16:9.)

Every soul is given light enough to save him if he will but follow it;

and according to the light rejected will he be judged.

By what will those be judged who have had the light of His law?

Verse 12, last part.

Who in the judgment will be just before God? Verse 13.

NOTE.—This verse shows the futility of profession in contrast with

surety of reward to the "doers of the law," the obedient. In the judg-

ment obedience to "the law of God is the standard by which the charac-

ters and the lives of men will be tested."—"The Great Controversy,"

p. 482.

"The obedience that Christ rendered God requires from human beings

to-day. He served His Father with love, in willingness and freedom.

delight to do Thy will, 0 My God,' He declared. . . . Christ counted no

sacrifice too great, no toil too hard, in order to accomplish the work which

He came to do. . . . Thus we are to serve God. He only serves who acts

up to the highest standard of obedience."—"Christ's Object Lessons,"

pp. 282, 283.

What is said of the Gentiles who have not the written law, yet who

seek to obey it? Verse 14.

NOTE.—"Those whom Christ commends in the judgment, may have

known little of theology, but they have cherished His principles.

Through the influence of the divine Spirit they have been a blessing to

those about them. Even among the heathen are those who have cherished

the spirit of kindness; before the words of life had fallen upon their

ears, they have befriended the missionaries, even ministering to them

at the peril of their own lives. Among the heathen are those who worship

God ignorantly, those to whom the light is never brought by human

instrumentality, yet they will not perish. Though ignorant of the writ-

ten law of God, they have heard His voice speaking to them in nature,

and have done the things that the law required. Their works are evidence

that the Holy Spirit has touched their hearts, and they are recognized

as the children of God."—"The Desire of Ages," p. 638.

10.

What do they show by their actions? Verse 15, first part.

11.

What monitor accuses or excuses them? Verse 15, last part.

12.

When will the Lord render a reward for every deed? Verse 16.

NOTE.—"In the day." There is a close connection between verses 12

and 16, verses 13 to 15 being simply parenthetical and explanatory. The

two classes named in verse 12 "shall be judged . . . in the day when

God shall judge the secrets of men by Jesus Christ according to my

gospel." All cherished evil, all human secrets, will be hidden no

longer.

The One by whom we are judged has been over the road before us. Abso-

lute justice will then be done. It is in view of the judgment we should

live, not in view of what our neighbor may say or do.

13.

What will be considered in the judgment? Matt. 12:36, 37;

EccL 12:13, 14.

I 16

Supplementary Questions for Home Study

To what should God's goodness in revealing to us His truth lead us?

If we possess immortality now, would we thus be encouraged to seek

for it?

Why was David envious of the wicked, and why was he led to change

his opinion concerning them? Ps. 73:1-17.

In what sense do we receive "glory, honor, and peace" from God here

and now? John 14:27; 17:22, 23, 10; 1 Sam. 2:30, last part.

In what very much larger sense are we to receive "glory, honor, and

peace" from God in the earth made new? 1 Cor. 15:19, 32, 47, 49; Rev.

21:4; Isa. 65:21-25; 11:4-9; John 17:24; Rev. 3:21.

Will wealth or important position have any influence in determining

the verdict?

Lesson 6—November 8, 1930

THE TRUE JEW

LESSON SCRIPTURE: Romans 2:17-29.

The Lesson

In what did the Jew rest? In whom did he glory? Rom. 2:17.

NomE.—"Thou art called a Jew." This was an honorable name. The

Jews were resting in the law, and glorying in God. But they did this only

in form; and an empty form can bring only condemnation. The law re-

ferred to is God's primal law, or Decalogue; of which the apostle cites

three precepts later on. Verses 21-23.

What did the Jew know and approve? Whence did he receive

instruction? Verse 18.

NomE.—"Being instructed." From the outward teaching of the law

the Jew had to a great extent learned right doctrine. He approved the

excellent things of the law, having learned that the law is an expression

of God's will. Ps. 40:7, 8.

Of what four things was he confident? Verses 19, 20, first part.

NomE.—"The person supposed is not only sure of the privileges of

Jews in general, but of his own spiritual competency, by virtue simply

of his position and light. Surely the apostle is recalling, in part, his own

ideas as a Jewish rabbi of 'the straightest sect;' and we may be certain

that in the mass of rabbis and their followers of that time all the fea-

tures of pride and blindness he here draws were at least as strongly

marked as in his own past."—Cambridge Bible.

What did he have in the law? Verse 20, last clause.

NomE.—"Form of knowledge . . . in the law." We must not make

the mistake with the Jew that the outward form is sufficient; nor should

we make an equal mistake with the liberalist, or antinomian, that no

form, or rule, is necessary. Paul expressly affirms that the Jew had in

I 17 ]

the law "the form of knowledge and of the truth." The form therefore

was correct. What was needed was the spirit, the life of the word in the

form. A form though it be a true form, if alone, has no life.

'What personal questions did the apostle Paul then ask? Verses

21, 22.

NoTE.—Do we, professing Christians in these last days, stand en-

tirely exempt from the implication of the apostle's words? "Let us,

amidst 'the world' which understands not a little of what we ought to be,

and watches us so keenly, and so legitimately—let us take ,home this

message, sent first to the old inconsistent Israel. Do we, professing god-

liness, show the mind of Christ in our secular intercourse? Do we, on the

whole, give the average 'world' cause to expect that 'a Christian,' as such,

is a man to trust in business, in friendship? Is the conviction quietly

forced upon them that a Christian's temper, and tongue are not as other

men's? That the Christian minister habitually lives high above self-

seeking? That the Christian tradesman faithfully remembers his cus-

tomers' just interests, and is true in all his dealings? That the Christian

servant, and the Christian master, are alike exceptionally mindful of

each other's rights, and facile about their own? That the Christian's

time, and his money, are to a remarkable degree applied to the good of

others, for Christ's sake? . . . If they are so, God be thanked. If they

are not so—who shall weigh the guilt 9"—"The Expositor's Bible," pp.

71, 72.

Though the law was honored outwardly, what was the result of its

transgression? Verse 23.

What effect did such conduct have upon the Gentiles? Verse 24.

NOTE.—A form of godliness without the power leads to all manner

of sin, and brings reproach upon God's name and cause. If the life of

the professed people of God is what it ought to be, we need not fear for

the doctrine of truth. It is extremely sad when God's own people by

unconsecrated lives dishonor Him.

When may circumcision be said to profit? Verse 25, first part.

NoTE.—Circumcision was given as a sign of righteousness, a mark of

separation from the world. (Rom. 4:11.) The Jew who boasted of his

conformity to that rite declared that he was righteous. The profession

of circumcision would have been a true token if the life was in harmony

with God. If not, the circumcision was nothing. The circumcised man

was a sinner the same as others.

What will result if the circumcised be a transgressor? Verse 25,

lak part.

10.

What, after all, is the important thing? What would uncircum-

cision in such a case be counted? Verse 26.

11.

Mat would be the effect of the obedient life of the uncircum-

cised upon the disobedient Jew? Verse 27.

NOTE.—The word "judge" is used in the sense of condemn. The

obedient though uncircumcised condemned the disobedient though he be

circumcised.

18]

12.

Who is not a real Jew? Verse 28, first clause.

NOTE.—"Not a Jew." Merely the name Jew could not save anyone.

Outward profession alone counted for nothing in God's sight.

13.

What is not true circumcision? Verse 28, last part.

14.

Who is the true Jew? Verse 29, first part.

NOTE.—The true Jew is the one who is Christ's, a true, converted

Christian. The cleansed, loyal heart is alone accepted in God's sight.

The true Jew is the man of faith. The true circumcision is that cruci-

fixion with Christ that separates from sin.

15.

What is true circumcision?, To whose praise is it? Verse 29,

last part.

Supplementary Questions for Home Study

From what is the name Jew derived?

What has God brought to us through the Jews/ John 4:22.

What holy standard will help us to approve the things that are ex-

cellent I

Show by two scriptures that the law is the great test of character.

Lesson 7—November 15, 1930

STANDING OF HUMANITY_ BEFORE GOD

LESSON SCRIPTURE: Romans 3:1-19.

The Lesson

What pertinent questions does the apostle Paul propound?

Rom. 3 : 1.

What answer does he give? Verse 2.

NOTE.—Among

the heathen the word oracle meant the response of

some god to an inquiry of importance, usually given by some priest sup-

posed to be inspired.

The word rendered oracles in the New Testament occurs but four

times: Acts 7:38; Heb. 5:12; 1 Peter 4:11; Rom. 3:2. It is evidently

used to denote the Scriptures. To possess these was

high privilege, and

no higher favor could be conferred upon a people than to place in their

possession the Sacred Scriptures. What wonder if, in reply to the ques-

tion as to what was the Jews' advantage, the apostle answered, "Much

every way: chiefly, because that unto them were committed the oracles

of God." The Scriptures were given to the Jews that they might be a

light to enlighten the Gentiles. Surely it is of great advantage to have

access to all the wonderful truth and teaching of God throughout the cen-

turies from the time the Seed was promised till our Lord's first advent.

What further important question does Paul ask? Verse 3.

What is the reply? Verse 4.

[

]

NoTE.—"Let God be true." The thought of the text is not that we

shall ascribe truth to God at all hazards, whether He speaks truth or not ;

but that God speaks truth always and forever, whatever man may say

or do. Then shall we discern truth in His words, righteousness in His

acts, justice in His judgment.

What question does Paul next ask? Verse 5.

NoTE.—All things shall work finally to God's glory. Even the wicked,

by doing all God declares they will, by reaping the fruits He declares

they will reap, are thus commending the truthfulness and the righteous-

ness of God. When God punishes the wicked, they are only reaping the

fruit of that which they have sown.

What response does he make to this question? Verse 6.

What further questions does Paul continue to ask? Verses 7, 8.

What conclusion is drawn? Verses 9, 10.

NoTE.—"All under sin." All are condemned because of sin. Man, by

nature and apart from Christ, is its slave. For proof of his statements,

the apostle quotes from the Holy Scriptures.

"Guilty." That is the verdict written against each one of us. Jew

and Gentile, rich and poor, great and small, strong and weak, all are

condemned. "There is none righteous, no, not one." The penalty is death.

There is only one door of escape, and that is Jesus Christ. And "now is

the accepted time; behold, now is the day of salvation."

What quotation from the psalmist is cited as proof? Verses 11,

12. (Compare Ps. 14:2-4.)

NoTE.—"It was taught by the Jews that before God's love is extended

to the sinner, he must first repent. In their view, repentance is a work by

which men earn the favor of heaven. And it was this thought that led

the Pharisees to exclaim in astonishment and anger, 'This man receiveth

sinners.' According to their ideas He should permit none to approach

Him but those who had repented. But in the parable of the lost sheep,

Christ teaches that salvation does not come through our seeking after

God, but through God's seeking after us."—"Christ's Object Lessons,"

p. 189.

By a series of quotations from the Scriptures, which the Jews held

to be sacred, the apostle proved the sinfulness, depravity, and helpless-

ness of humanity. These scriptures speak of the world without Christ,

not of God's devoted people.

10.

What further quotation did he make from the writings of David?

Verse 13. (Compare Ps. 5:9.)

NOTE.—Commenting upon the fearful charges made in Romans 3:

10-18, the Cambridge Bible says: "The passages quoted are descriptive

of Israelites, some of them of Israelites of the best days of Israel. What

at least they establish is that the root of sin was vigorous in Jewish

heaAs, and that its fruits in Jewish lives were abominable in the sight

of God. Meantime we must not narrow the reference too closely. The

apostle's doctrine of human sinfulness is that the worst developments of

individual sin only indicate the possibilities of the sinful heart in gen-

20 ]

eral. Passages like those cited here thus prove, not only what certain

men were, but what man is. Jer. 17:9."

11.

What third quotation does he make? Verse 14. (Compare ,Ps.

10:7.)

12.

By what fourth and last reference does he prove that all are

under sin? Verses 15-18. (Compare Ps. 36:1; Isa. 59:7, 8.)

13.

What conclusion is drawn from the Scriptures as to the applica-

tion of the law? Verse 19, first part.

14.

Because of transgression, how does all the world stand before

God? Verse 19, last part.

NOTE.—The law is "God's ideal held up before our faces, to show us

from what we have fallen. The looking-glass is intended, not to wash

the face, but to show how much it needs washing. You may commend

your soap, and no one will use it; but if you reveal the discoloring filth,

people will be only too glad to avail themselves of the cleansing power

which otherwise they would neglect and despise."—F. B. Meyer.

Supplementary Questions for Home Study

If all the universe should prove false, would that affect the truth

of God,

How many are shown by Paul to be under sin?

If all are "guilty before God," how extensive must be the jurisdic-

tion of the law!

Lesson 8'—November 22, 1930

ESTABLISHING THE LAW

LESSON SCRIPTURE: Romans 3:19-31.

The Lesson

To how many does God's law speak? What, then, is the condition

of all the world? Rom. 3:19.

NoTE.—"To them who are under the law." Literally, to them

"within" the law, that is, subject to its jurisdiction. As all the world

have transgressed the law, they have no defense before God, and stand

guilty in His sight. A law that condemns all therefore must be universal

and uniform in its claims.

By what, then, is there no justification? What

comes through the

law? Verse 20.

NOTE.

—

It is

quite evident to the thoughtful student that no,laW" can

justify its transgressor; it can only condemn him. No transgressed hu-

man law ever can justify the criminal. It can only pronounce hini

It is by the light which shines from the law that the exceediag sinfulness

of sin is made known.

1 21 ]

"The deeds of the law." The rabbis felt they could enter heaven

through their own righteousness; but Jesus declared their righteousness

to be insufficient and unworthy. Outward ceremonies and a theoretical

knowledge of the truth constituted Pharisaical righteousness. Through

their own efforts in keeping the law, the rabbis claimed to be holy, but

their works had separated righteousness from their religion. They could

never enter the kingdom of heaven by their so-called righteousness.

'What hope is there, then, for the sinner? By what is this right-

eousness witnessed? Verse 21.

No'rE.—Man is sin-sick and helpless. The righteousness that will

justify must come from without the sinner, apart from his own imper-

fections. This is the righteousness that comes to us through the gospel

(chapter 1:16). But this righteousness must be in harmony with God

to be acceptable to Him. It is the gift of God, through faith, apart from

works, and is the same righteousness that is in the law. Because of his

weakness and sinfulness, man cannot of himself attain unto this right-

eousness. But thanks be to God, He meets our need, and gives unto us

His own eternal righteousness.

Whose righteousness is thus manifested? For whom? Is any dis-

tinction made? Verse 22.

How many have sinned, and stand in need of justification?

Verse 23.

A By what are men justified? Through whom? Verse 24.

NOTE.—There are two sides to justification by faith, man's side and

God's side. The publican believed in God, and humbly repented and

confessed his sins, believing that God heard and forgave. The Lord did

the rest. Jesus entered his heart and drove out all sin, filling it with His

own holy presence.

Was the law done away? No, indeed. It was the man's sins that

were done away. The law had nothing against him now, and he was free

to walk at liberty, because he had been brought into harmony with the

law. God's law, therefore, is unchangeable; it is man who must be

changed.

For what purpose has Christ been set forth? For what is His

righteousness declared? Verse 25.

NoTE.—"Set forth." Jesus is the Lamb slain from the foundation

of the world. (Rev. 13 :8.) His suffering and death were but steps in the

great plan of redemption. He was ordained to be a propitiation—a

mercy seat—where justice and mercy meet,—and the sin-burdened soul

finds forgiveness through Him. But the mercy freely given of God comes

only through faith in Jesus' blood as the great sin cleanser. When faith

grasps Jesus as the Saviour, His righteousness becomes our righteous-

ness, and all past sins are o

rgiven. Jesus was "set forth," to do this

for all who believe.

By faith what does Jesus become to the believer? Verse 26.

Where, then, is the boasting, or glorying, of man? Verse 27, first

part.

122 ]

10.

By what law is glorying excluded? Verse 27, last part.

NoTE.—"Who can analyze or describe the joy and rest of the soul

from which at last is 'shut out' the foul inflation of a religious 'boast's

We have praised ourselves, we have valued ourselves, on one thing or

another supposed to make us worthy of the Eternal. We may perhaps

have had some specious pretexts for doing so; or we may have 'boasted'

(such boastings are not unknown) of nothing better than being a little

less ungodly, or a little more manly, than some one else. But this is over

now forever, in principle; and we lay its practice under our Redeemer's

feet to be destroyed. And great is the rest and gladness of sitting down

at His feet, while the door is shut and the key is turned upon our self-

applause."—"The Expositor's Bible," pp. 97, 98.

11.

What, then, may we conclude? Verse 28.

NOTE.—"There are two errors against which the children of God—

particularly those who have just come to trust in His grace—especially

need to guard. The first, already dwelt upon, is that of looking to their

own works, trusting to anything they can do, to bring themselves into

harmony with God. He who is trying to become holy by his own works

in keeping the law, is attempting an impossibility. All that man can do

without Christ is polluted' with selfishness and sin. It is the grace of

Christ alone, through faith, that can make us holy.

"The opposite and no less dangerous error is, that belief in. Christ

releases men from keeping the law of God; that since by faith alone we

become partakers of the grace of Christ, our works have nothing to do

with our redemption."—"Steps to Christ," pp. 64, 65.

12.

To how many, then, does God bring salvation? Verse 29.

13.

How are all justified? Verse 30.

NOTE.—"Becaiise the law of the Lord is perfect, and therefore

changeless, it is impossible for sinful men, in themselves, to meet the

standard of its requirement. This was why Jesus came as our Redeemer.

It was His mission, by making men partakers of the divine nature, to

bring them into harmony with the principles of the law of heaven. When

we forsake our sins, and receive Christ as our Saviour, the law is exalted.

The apostle Paul asks, 'Do we then make void the law through faith7

God forbid; yea, we establish the law.' "—"The Mount of Blessing,"

p. 79.

14.

How, then, does faith affect the law? Verse 31.

NOTE.—"Establish the law." Where is the law established Not in

God's government or plan; for His law is eternally established, whether

THIRTEENTH SABBATH OFFERING

December 27, 1930

INDIAN WORK, SOUTH AMERICA

men believe or disbelieve (see verse 3; Ps. 119:89; 111:7, 8). But the

law is established in the heart of the believer, and if he goes on from

"faith to faith" it is then written in the heart in all its fullness forever.

Supplementary Questions for Home Study

Who are under the jurisdiction of the law? Rom. 3:19.

Can we continue in Christ and at the same time remain under the

dominion of sin, and therefore under the condemnation of the law,

Rom. 6:11, 14.

Does freedom from the condemnation of the law give us license to

transgress any one of God's commandments? Born. 6:15.

What does the law do for the forgiven sinner?

Through what is the righteousness of God made effective to man?

By what is the righteousness of God by faith witnessed?

Lesson 9—November 29, 1930

JUSTIFIED BY FAITH

LESSON SCRIPTURE: Romans 4:1-12.

The Lesson

What important question is asked concerning Abraham? Rom.

4:1.

If Abraham's works had justified him in God's sight, what could

he have done? Verse 2.

Noms.—"Hath whereof to glory." If one is saved by his own efforts,

he surely can glory in himself. But the apostle adds, "but not before

God," for the apostle had before proved that all, both Jews and Gentiles,

are under sin. There can be no self-glorification in God's presence.

But how was he justified? Verse 3.

Noirs.—"There is no occasion for one to

glory

over another, or to

grudge against another. No one is privileged above another, nor can

anyone claim the reward as a right."—"Christ's Object Lessons," pp.

401, 402.

"'By faith Abraham, when he was called to go out into'a place which

he should after receive for an inheritance, obeyed ; and he went out, not

knowing whither he went.' Abraham's unquestioning obedience is one of

the most striking Ovidences of faith to be found in all the Bible. To him,

faith was 'the substance of things hoped for, the evidence of things not

seen.' Relying upon the divine promise, without the least outward assur-

ance of its fulfillment, he abandoned home and kindred and native land,

and went forth,

knew not whither, to follow where God should lead.

'By faith he became a sojourner in the land of promise as in a land not

his own, dwelling in tents, with Isaac and Jacob, the heirs with him of

the-same promise.' "—"Patriarchs and Prophets," p. 126.

[24]

What had the Lord said to Abraham? Gen. 15:3-5. What did

Abraham do? What did the Lord do? Verse 6.

NOTE.—Though Abraham could not understand how the promise God

made could be fulfilled, yet he believed the word of God. And God

counted the faith he had as righteousness. Abraham was therefore made

righteous by faith only, and not through works. In like manner are all

the children of Abraham justified from sin.

"A check, though signed by the richest man, will not do any good

unless one has faith to present it. The doctor cannot cure a man who

will not trust him enough to take his medicines and obey his directions.

A guide cannot lead us through the forest unless we believe him enough

to follow him."—Peloubet.

How is the reward reckoned to him that worketh? Rom. 4:4.

NOTE.—"It is not the length of time we labor, but our willingness

and fidelity in the work, that makes it acceptable to God. In all our serv-

ice a full surrender of self is demanded. The smallest duty done in sin-

cerity and self-forgetfulness, is more pleasing to God than the greatest

work when marred with self-seeking. He looks to see how much of the

spirit of Christ we cherish, and how much of the likeness of Christ our

work reveals. He regards more the love and faithfulness with which we

work than the amount we do."—"Christ's Object Lessons," p. 402.

For what is faith counted to the one who believes? Whom does

the Lord justify? Verse 5.

NOTE.—"Faith is counted for righteousness," so doubt must be sin.

"Satan stands at the head of the great army of doubters, and he works

to the utmost of his power to beguile souls into his ranks. It is becoming

fashionable to doubt. . . . There are many who seem to feel that it is a

virtue to stand on the side of unbelief, skepticism, and infidelity." "It is

a terrible thing to lose faith in God or in His word." "Unbelief strength-

ens as it is encouraged." "There is danger in even once giving expression

to doubt."—"The Great Controversy."

Whom does David describe as being especially blessed? Verse 6.

NoTE.—In studying the experience of one whose faith is counted as

righteousness, we may be led to ask, How does faith grow or develop?

The answer is, Faith grows as it is exercised in appropriating the word

of God. Like the man with the withered hand, we need to stretch out our

weak hand of faith in response to God's words. Without activity our

faith will die. Enough promises are in the Bible to keep our faith on the

stretch day and night. All the promises are to the believer in the Lord

Jesus. Among those promises there is one for this very day, and for this

particular place, where he is now encamped.

Who are truly blessed? What does the Lord not impute to the man

whose sins are forgiven? Verses 7, 8.

NOTE.—This statement is made in Psalm 32:1, 2. How blessed is the

assurance that God will not impute iniquity to those who live by faith

in the righteousness of Christ! It is thus possible to live day by day

without guilt before God. If, after our sins are forgiven, we live con-

stantly with a full purpose of purity and righteousness, God accepts us,

[25

]

in spite of our mistakes in judgment. This standard of right living is

what is required of the remnant people of God.

By what question does the apostle press home upon the Jew that

the blessedness of sin forgiven and acceptance with God is free both to

Jew and Gentile? Verse 9, first part.

10.

What did the apostle again affirm was counted to Abraham for

righteousness? Verse 9, last part.

11.

How, and when, was this righteousness reckoned to Abraham?

Verse 10.

12.

Of what was circumcision as given to Abraham a sign? Verse 11,

first part.

13.

What was God's purpose in giving and recording this gift of

righteousness? Verse 11, last part.

NomE.—Abraham believed God,—believed His promise, His power,

His love. His faith was reckoned unto him as the righteousness of God.

Even so it is reckoned unto us if we believe. Abraham is set forth as an

example as the father of all them that believe. By the same faith in

Christ we become His children.

14.

Of whom is Abraham the father? Verse 12; Gal. 3:29.

Supplementary Questions for Home Study

What were Abraham's first plans with reference to the fulfillment of

God's promise that he should have an heir? Gen. 15:2-4; 16:1, 2.

Under what great test was his faith made perfect? Gen. 22:1-18.

How only can a man whose sins have been forgiven develop a right-

eous character ? Heb. 11:6.

Lesson 10—December 6, 1930

AN EXAMPLE AND A FATHER

LESSON SCRIPTURE: Romans

4:13-25.

The Lesson

1. How much did the promise to Abraham include? Through what

did the promise not come? Through what did Abraham receive this

glorious promise? Rom. 4:13.

NomE.—"Heir of the world." This is the ultimate of God's promise

in both type and declaration. The earth was given to man in the begin-

ning. Gen. 1:26; Ps. 115:16. Adam lost it through sin, but our Lord

bought it back by sacrifice. Luke 19 :10. The holy seed are to inherit it,

of whom the preeminent One is Christ Jesus our Lord. The usurper pos-

sesses it for a time, for man by transgression lost to the enemy the

dominion given him in Eden. Gen. 3:6, 7 ; Luke 4:5, 6. But the Seed

will at last crush the serpent's head and cleanse the kingdom. Gen. 3 :15;

[ 26

Rom. 16:20. This was promised to Abraham repeatedly. After his great

test he was told that his seed should possess the gate—the place of judg-

ment and power—of his enemies. Gen. 22:16-18. And all this will be

wrought out through Christ when He comes again. At the close of the

one thousand years of Revelation 20, the saints will possess thg earth

made new, and God's will will be done in earth as in heaven.

If those who sought righteousness by the works of the law were

heirs, what would be made void? How would it affect the promise?

Verse 14.

NomE.—"Of the law" and "through the law" mean through the works

of the law. There would be no need of God's promise if man could work

out his own salvation. But man can neither work righteousness nor earn

his inheritance, for he is a sinner "without strength."

What does the law work? Verse 15, first part.

NomE.—"Worketh wrath." God did not give the law for this purpose ;

it was "ordained to life." Gravitation is a beneficent force. It holds

things stable and in equilibrium on the earth. But if man should hurl

himself from a high cliff, the force of gravitation would prove his de-

struction. Electricity in proper channels may be and is one of the most

useful agents in the world to-day; but, misdirected, it proves destruc-

tive. The heart in harmony with God's law finds it a lamp to the feet

and a light to the path; but the heart set against that law finds it work-

ing wrath—condemnation and death.

What shows that the claims of the law are universal? Verse 15,

last part. (Compare 1 John 3:4.)

NOTE.—"No law . . . no transgression." Transgression has existed

in this world since Adam sinned. There must, therefore, have been law.

As sin has ever been against our heavenly Father, the law transgressed

must be God's law. And as the sin has been universal, so far as man is

concerned, the law must be a universal law.

Of what, then is the promise? Why? What is made sure to the .

seed? Whom does the seed include? Verse 16.

NoTE.—If man's justification depended on his works, he would never

know when he had done enough to satisfy the demands of the law; but

when his faith accepts the perfect righteousness of Christ, he knows that

is sufficient. There is no uncertainty as to his standing before God.

"Therefore it is of faith, that it might be by grace ; to the end the prom-

ise might be sure." In this world of uncertainty, there is consolation in

the word "sure."

"Faith is needed in the smaller no less than in the greater affairs of

life. In all our daily interests and occupations the sustaining strength of

God becomes real to us through an abiding trust."—"Education," p. 255.

Of whom did the Lord say Abraham would be a father? Verse 16,

last part; verse 17, first part. (Compare Gen. 17:5.)

What is Abraham's God able to do? Verse 17, last part.

NOTE.—"Who quickeneth the dead." "Who giveth life to the dead"

(A. R. V.). All that is in God's purpose is to Him a reality. All those

[ 27 ]

who sleep in Him are counted as living, because in His purpose they live.

He calleth things that are not as though they were, because in His pur-

pose they are, and when He speaks they exist.

How strong was Abraham's faith? Upon what did his faith take

hold? Verse 18.

Mat obstacles did he ignore? Verse 19.

10.

At what did he not stagger? In what was he strong? To whom

did he give glory? Verse 20.

11.

Of what did his faith assure him respecting God's promise?

Verse 21.

NOTE.—The apostle, in setting forth the strong faith of Abraham,

passes over the trials of Abraham's faith as recorded in the book of

Genesis.

"God had called Abraham to be the father of the faithful, and his

life was to stand as an example of faith to succeeding generations. But

his faith had not been perfect. He had shown distrust of God in con-

cealing the fact that Sarah was his wife, and again in his marriage with

Hagar. That he might reach the highest standard, God subjected him

to another test, the closest which man was ever called to endure. In a

vision of the night he was directed to repair to the land of Moriah, and

there offer up his son as a burnt offering upon a mountain that should

be shown him. At the time of receiving this command, Abraham had

reached the age of a hundred and twenty years."—"Patriarchs and

Prophets," p. 147.

12.

For what was such faith reckoned? Verse 22.

13.

For whose sake was this record given? Verses 23, 24, first part.

NOTE.—"The sacrifice required of Abraham was not alone for his

own good, nor solely for the benefit of succeeding generations; but it

was also for the instruction of the sinless intelligences of heaven and

.of other worlds. . . . God desired to prove the loyalty of His servant

before all heaven, to demonstrate that nothing less than perfect obedi-

ence can be accepted, and to open more fully before them the plan of

salvation."—Id., pp. 154, 155.

14.

What is necessary on our part that we may be included in the

promise? Verse 24, last part.

NoTE.—Consider some practical thoughts gleaned from Abraham's

test of faith:

Everything must be tested before put to use, such as ships, can-

non, engines, bridges. Man, too, is tested to see if he will bear the strain

of a load.

The Lord tells us why we are tried. It is "to prove thee, to know

what was in thine heart, whether thou wouldest keep His commandments,

or no." Deut. 8:2.

Trials are to prove what we are. A rope is tested by a weight, not

to break it, but to see if it will hold a valuable load.

Abraham was tested to see if he was worthy to be the father of

a great nation.

[ 28 ]

In like manner we are tested to see if we can be trusted with some

sacred trust.

Fire makes the gold purer. The oak tree is toughened by storms.

15. For what was our Lord delivered? For what was He raised from

the dead? Verse 25.

NOTE.—"Our justification." All the promises and blessings of the

past and the present center in our blessed Lord. He died to deliver us

from our sins, from our trespasses against Him. He was raised for our

justification to righteousness, to life and power. All this was written

for our sake, that we might hope in Him.

.Supplementary Questions for Home Study

Is the Jew an heir of the promise to Abraham because by race he is

a Jew?

Of whom is Abraham the true father?

When was the earth given to man?

How,

did man lose the dominion given him?

To whom did man yield the dominion?

In whom do all God's promises center?

Lesson 11—December 13, 1930

SAVED BY HIS LIFE

LESSON SCRIPTURE: Romans 5:1-11.

The Lesson

By what are we justified? Rom. 5:1, first clause.

NomE.—"Justified by faith." A very simple, clear, direct definition

of true faith is here given: perfect faith is "the surrender of self to God,

simple trust in His pledged word. . . . It is not enough to believe about

Christ; we must believe in Him. The only faith that will benefit us is

that which embraces Him as a personal Saviour ; which appropriates His

merits to ourselves. Many hold faith as an opinion. But saving faith is

a transaction, by which those who receive Christ join themselves in cove-

nant relation with God. Genuine faith is life. A living faith means an

increase of vigor, a confiding trust, by which the soul becomes a conquer-

ing power."—"Gospel Workers," pp. 260, 261.

Being justified, what do we have? Verse 1, second part.

NOTE.—"We have peace." Faith sees the holiness of God's law, sees

sin as evil, denies self, and confesses and renounces sin. Faith yields all

to God, and lays hold of the righteousness of God in the place of sin.

Then there is peace. Peace is not merely a feeling; it is more, it is a

condition. When the soul surrenders to God, there is peace. It is found

in Christ; and if Christ is ours, we have peace.

[29

]

Through whom does this peace come? Verse 1, last phrase.

(Com-

pare

Eph. 2:14.)

NOTE.—"We are without excuse if we fail to avail ourselves of the

ample provisions made for us that we might be wanting in nothing.

Shrinking from hardships, complaining under tribulation, makes the

servants of God weak and inefficient in bearing responsibilities and

burdens."—"Testimonies," Vol. 2, p. 510.

To what does faith give access? Rom. 5:2, first part.

NOTE.—"Have access." Through faith we have entrance to the great

treasures of God's grace. Faith in Christ admits us into the audience

chamber of the Most High, and introduces us, also, into God's marvelous

storehouse of riches. Through Christ we may enter and partake freely

of all things.

In what do we rejoice? Verse 2, last clause.

NOTE.—"All who stand unshrinkingly in the forefront of the battle,

must feel the special warfare of Satan against them. As they realize his

attacks, they will flee to the Stronghold. They feel their need of special

strength from God, and they labor in His strength; therefore the vic-

tories they gain do not exalt them, but lead them in faith to lean more

securely upon the Mighty One. Deep and -fervent gratitude to God is

awakened in their hearts, and they are joyful in the tribulation which

they experience while pressed by the enemy. These willing servants are

gaining an experience and forming a character which will do honor to

the cause of God."—Ibid.

In what do we glory? Verse 3, first part.

NOTE.—"Tribulation." The English word comes from the old Latin

word "tribulum," a threshing instrument, used to pound out the grain.

The Greek word means to squeeze, or press. So God permits the pound-

ing, the threshing, the squeezing, to separate the chaff, to press out the

choice wine, or oil of rich experience. Only in trial and tribulation can

we obtain experience; only in the testing of experience can we obtain

hope. Therefore let us rejoice in tribulation.

Why do we rejoice in tribulation? Verse 3, last part.

NOTE.—"Patience is the ballast of the soul, that will keep it from

rolling and tumbling in the greatest storms; and he' that will venture

out without this to make him sail even and steady will certainly make

shipwreck and drown himself, first in the cares and sorrows of this world,

and then in perdition."—Hopkins.

What does patience, or steadfastness, work? What does experi-

ence work? Verse 4.

What does hope not do? Why? Verse 5, first part.

10.

Through what do we receive God's love in the heart? Verse 5,

last part.

NomE.—"The love of God." The love of God is what many long for.

They desire to serve God, but confess that they do not love Him nor His

service. They are trying to do this by human effort, which is doomed to

failure. The love of God is of heavenly birth, and must be fed on heav-

enly manna. Do we really desire it? It comes by the indwelling of His

Spirit. Do we desire the Spirit? We have the answer in Luke 11:9-13.

11.

When and for whom did Christ die? Verse 6.

NOTE.—There are times in the experience of every child of God when

the sense of our lost, awful condition almost overwhelms us, and we are

tempted to feel that there is no hope for us. But be of good courage. It

was for sinners, for the most ungodly, that Jesus died, for those who are

lost, who have strayed the farthest from the Father's house. Every re-

turning prodigal will find a welcome and a father's blessing.

12.

What expression of love is seldom seen among men? Verse 7.

13.

How does God's love commend itself to us? Verse 8.

14.

If Christ has justified us by His death, of what have we assur-

ance? Verse 9.

15.

When were we reconciled? By what are we reconciled? By what

saved? Verse 10.

NoTE.—"Starting from faith, the staircase mounts from peace to

hope (verse 2) ; from hope to love (verse 5) ; from reconciliation to sal-

, vation and life and joy in God (verses 9-11) ; so that whatever He does,

as well as whatever He is, awakens•in our hearts responsive admiration

and glad consent. Stand on these successive terraces in the mountain

climb to take your breath and behold the far-spread landscape. Let us

not be content with the ladder foot when all these rounds of light invite

us. Especially ponder verse 10, where the apostle distinguishes between

reconciliation and salvation. What music there is in that wonderful

phrase, Saved by His life! By His life for us in heaven and in us by His

Spirit."—F. B. Meyer.

16.

In what, then, may we find joy? Why? Verse 11.

NoTE.—"Atonement." "Reconciliation" is given in the margin.

Surely there is reason to be joyful in God. It was while we were enemies

that He died to save us. Much more, when reconciled, we shall be saved

by His life. When reconciliation to Him brings all the blessings named

and gives access to all the blessings we need, why should not our hearts

be filled with thanksgiving to God?

Supplementary Questions for Home Study

Is peace a feeling or a condition?

What is the purpose of tribulation?

For whom did Jesus die? (See 1 Tim. 1:15.)

If Jesus died for our sins, is it necessary that we die for our own sins?

By what are we saved?

When the Holy Spirit sheds the love of God abroad in our hearts,

what will be our attitude toward sinners? What will be our attitude

toward our enemies?

[ 31 ]

Lesson 12—December 20, 1930

ABOUNDING GRACE

LESSON SCRIPTURE: Romans 5:12-21.

The Lesson

How did sin enter into the world? What came as a result of sin?

Rom. 5:12, first part.

Upon how many did the sentence of death pass? Why? Verse 12,

last part.

NomE.—"In the midst of Eden grew the tree of life, whose fruit had

the power of perpetuating life. Had Adam remained obedient to God,

he would have continued to enjoy free access to this tree, and would have

lived forever. But when he sinned, he was cut off from partaking of the

tree of life, and he became subject to death. The divine sentence, 'Dust

thou art, and unto dust shalt thou return,' points to the utter extinction

of life.

"Immortality, promised to man on condition of obedience, had been

forfeited by transgression. Adam could not transmit to his posterity

that which he did not possess; and there could have been no hope for

the fallen race, had not God, by the sacrifice of His Son, brought immor-

tality within their reach."—"The Great Controversy," pp. 532, 533.

By what does the apostle show the universality of law and sin in

this world? Verse 13.

NoTE.—"Until the law." These words do not mean that there was no

law before God spoke His law at Sinai, but "until the law" was given in

written form at that time. As God imputed sin to Adam in the garden,

the law spoken at Sinai must have been known to Adam.

What reigned from Adam to Moses? Verse 14, first part.

NOTE.—"Death reigned." That the law existed previous to Sinai is

shown by the fact that death reigned from the time Adam sinned. But

sin is the transgression of God's law. 1 John 3 :4; Rom. 7:7. Therefore

God's law existed unchangeably from the beginning. Every command-

ment of the Decalogue may be traced either in its observance or trans-

gression previous to Sinai. Apart from law there is no transgression,

therefore if no law was given to man before the Deealogue was spoken

from Mt. Sinai, there were no sinners previous to that time, for there

was no law to transgress. But death reigned, and therefore there was

sin, and being sin, a law.

Of what was Adam a type? Verse 14, last clause.

NOTE.—"A figure." Adam was the head and father of the fleshly

race, which follow him into sin and death. Christ Jesus is the head of

the spiritual race of men, which follow Him in righteousness and life.

What is not as the offense? Verse 15, first part.

What contrast is made between sin and grace? Verse 15, last part.

C32

]

NOTE.—The free gift is not to be compared to the trespass. In that

one trespass Satan thought to destroy the race forevermore; but the

unspeakable gift of Jesus Christ, the grace of God that was manifest in

Him, abounded unto the many over the trespass. The one trespass led

to many sins; the one free gift brought deliverance and victory over

many trespasses. The glory of God's grace is triumphant over all the

multiplied powers of sin.

What is the gift not according to? Verse 16, first part.

What contrast is drawn between condemnation and the free gift?

Verse 16, last part.

NomE.—"The Gift exceeds the ruin; for while'the result of Adam's

sin was just the lawful reign of death over men as sinners, the result of

Christ's work shall be not a mere reversal of this, but the reign of justi-

fied men over death in glory."—The Cambridge Bible.

10.

How is abounding grace and the gift of righteousness by faith

set over against the condemnation? Verse 17.

11.

What did the one trespass of Adam do? Verse 18, first part.

12.

What did Christ's righteousness bring to all men? Verse 18,

last part.

NomE.—The unreserved giving of Himself by Jesus Christ involved

and included in principle all His righteous life. The one giving of all

things brought life and justification to all men, and it has ever been

the privilege of all men to lay hold of them.

13.

What came by the one man's disobedience? Verse 19, first part.

14.

What came through the obedience of One? Verse 19, last part.

NomE.—"By the obedience of One." By "the obedience of the One"

reads the Revised Version. Obedience to what/ Obviously the law which

it was and is men's duty to obey. Even then the law of God enters into

our salvation. In truth, we are saved by obedience to God's law, but not

our obedience, but by the righteousness wrought out in the perfect, lov-

ing obedience of Jesus Christ.

15.

For what purpose did

the law enter? Where sin abounded, what

does much more abound? Verse 20.

NomE.—"Much more." We not infrequently hear persons say, "If I

but possessed the nature Adam did before he fell, I might win the vic-

tory." But if we could be victorious then, we can be now. God was to

Adam no more than He is now to Adam's sons and daughters. Above all

the abounding

sin,

"grace did abound more exceedingly." A. R. V.

16.

Unto what did sin reign? Verse 21, first part.

NOTE.—Sin reigns; grace reigns,—two great antagonists indeed.

We know from experience the reigning power of the former; it is for us

to know from experience the reigning power of the latter. And note the

comforting assurance: "Where sin abounded [that is, in your heart and

mine, where the tyrant sin has reigned], grace shall much more abound,"

or reign. Blessed assurance indeed!

( 33 ]

17. Through what will grace reign? Unto what? By whom? Verse

21, last part.

NoTE.—In this lesson we find five kings mentioned:

Sin: "Sin reigned unto death."

Death : "Death reigned from Adam to Moses."

Grace: "So might grace reign."

Jesus: "Grace reigns through Jesus Christ our Lord."

Saints: Those who have received abundance of grace and Of the

gift of righteousness "shall reign in life by One, Jesus Christ."

Supplementary Questions for Home Study

If Christ died for all, does it follow that all will be saved? Why not?

Is man compelled to accept the free gift of Christ?

Lesson

13—December 27, 1930

THE REVIEW

LESSON SCRIPTURE: Romans 1 to 5.

Epistle Written

Place: Corinth.

Time: A. D. 57 or 58. During Paul's third missionary journey.

Connection

This epistle has a close logical connection with the epistles to the

Galatians and Corinthians. Paul "wrote First Corinthians before leav-

ing Ephesus; Second Corinthians on his way to Corinth; and Galatians

at Corinth, where also he wrote Romans. Hence the resemblance in style

and substance."—Bible Cyclopedia.

Occasion

Paul had intended to visit Rome. Rom. 1:10, 13.

Being unable to do so, he sent this epistle by Phebe, a deaconess,

who was going to Rome. Rom. 16:1, 2.

The epistle was written by Tertius, doubtless at Paul's dictation.

Rom. 16:22.

Topical Outline '

The theme: the gospel to all men. Rom. 1 :16, 17.

Personal references. Rona. 1:1-15.

Heathen and Jews alike under condemnation. Rom. 1 :16 to

2:1-29.

Some objections answered. Rota. 3:1-8.

The truth vindicated by Scripture. Verses 9-20.

[34]

Revelation of God's righteousness to the believer. Verses 21-26.

Boasting excluded. Verses 27-31.

Abraham an example. Romans 4.

Justification gives peace and joy. Rom. 5:1-11.

10.

Adam, the head of fallen humanity; Christ, the head of redeemed

humanity. Verses 12-19.

11.

Sin came by Adam ; grace came by Christ. Verses 20, 21.

Questions

What is an apostle? Has the Lord true apostles now? Who wrote

the epistle to the Romans? To whom was it especially addressed? By

what event was Christ declared to be the Son of God? Rom. 1:1-4.

How extensively was the church at Rome known? Being purchased

by Christ, to whom do we become a debtor? What is the gospel? What

does it reveal to the believer? Verses 14-17.

What is revealed in creation? What has been the result of man's

turning from the truth of God? Verses 20-24.

Whom do we condemn when we assume to judge another? What

warning is given those who commit the things they condemn in others?

What is the result of retaining sin in the heart? Rom. 2:1-5.

What will the Lord render to every man in the judgment? By

what will each be judged? What things will be considered in the judg-

ment? Verses 6-11.

What did the Jew know and approve? Who is the true Jew before

Cod? What is true circumcision? Verses 17-20, 28, 29.

•

7. What chief advantage had the Jew according to the flesh? What

is the condition of all by nature? To how many does the law of God

speak? Rom. 3:1, 2, 10, 19.



How only can man be justified? For what purpose has Christ been

set forth? How does faith affect the law in the heart of the believer?

Verses 20-24, 31.

What was faith reckoned to Abraham? What is it reckoned to the

children of Abraham? What great promise was made to Abraham?

Rom. 4:1-3, 8, 9, 13.

10.

What does this promise to Abraham mean to us? What relation,

or condition, does faith establish between the sinner and God? How

numerous did the Lord say the seed of Abraham would be? How did

Abraham receive this promise? Of what was he persuaded? Verses 16,

17, 20, 21.

11.

By what are we justified? What condition does this bring into

the heart? Through whom do we have peace? By what are we recon-

ciled? By what are we saved? In whom only is true joy found? Rom.

5:1, 2, 9-11.

12.

How did sin enter the world? When only is sin imputed? Why

did the law enter? Where does grace abound? What should reign in the

heart of the believer? Verses 12-21.

/UNION SABBATH SCHOOL SECRETARIES

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GENERAL CONFERENCE

SABBATH SCHOOL DEPARTMENT

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Sabbath school work is well organized throughout the world. Outside of North America, ten great

Divisions have been created. In each of these are capable Division Sabbath school secretaries. Union secretaries

form a link in the chain of organization in these Divisions, and thus a direct channel of communication is pos-

sible between headquarters and the Sabbath schools in far-away countries. Each conference in the United States

and Canada is also served by a Sabbath school secretary, who deals directly with the General Conference Sabbath

School Department. This chain does not bind or chafe ; it supports and strengthens. It makes possible unity of

action, similarity of plan, uniformity in method, and a well-defined objective.